corruption So wée receive from the 2. Adam a double blisse Imputation of his merits Derivation of his graces And no man shall bee justified in his merits that is not sanctified by his graces Vse 1 1 The Papist is then condemned that makes works his righteousnes not Christ Vse 2 2. The blind worldling is also here convicted that makes riches not righteousnesse the seale of his souls for Heaven That worldling Luke 12.18.19 was a foole in graine that trusted in his graine and never looked for faith no not so much as a graine of mastard-séede rich people if they have not the riches of Christ shall never enter into the Kingdome of Heaven for my text saith here that the Kingdome of GOD is righteousnesse not riches peace not pleasures joy in the holy Ghost not carnall mirth and laughter Vse 3 3. If righteousnesse be a marke of the Kingdome of God then first and above all things let us seeke the Kingdome of God and the righteousnesse thereof none but the incorrupt shall dwell in Gods holy hill Psal 15.2 what if we have all the world and want sanctity who can expresse our infelicity the Lord create in us all new hearts the Lord of his mercy renew in us all right spirits unholy unhappy unholy unhappy Vse 4 4. In the fourth place wee may plainely see how few of mankind shall be saved how few doe wee find among men righteous truely pious wée may take up justly in our times the cry and complaint of David Psal 12.1 helpe Lord helpe for good and godly men decay what a pity it is that this world should bée made for so many and the world to come for so few Vse 5 5. If righteousnesse bée the soundest and surest marke of a member of the Kingdome of God then how farre from Heaven are such as mock men for righteousnesse and despise such as precisely seeke to serve the Lord O generation of vipers how shall ye fly from the anger to come how shall yée escape the damnation of Hell Vse 6 6 If righteousnesse bee a marke of the Kingome of God then wickednesse is a badge of a limme of the Divell if vertue and knowledge and faith and temperance and patience and godlinesse and brotherly kindnesse and love bee assurers of Heaven then ignorance and infidelity and gluttony and drunkennes and covetousnes impatience and prophanesse and maliciousnesse are proofes of damnation The plague of plagues is to bee wicked For as righteousnesse brings peace and joy so ungodlinesse brings horrour Hell and torments everlasting Thus much for the first of the thrée Heavenly markes of our happinesse namely Righteousnesse The second thing that prooves a man a member of Christ a Citizen of the Kingdome of God is Peace The Kingdome of God is righteousnesse and Peace Peace is twofold 1. Good 2. Bad. Good peace is fourefold 1. With God Rom. 5.1 2. With the Conscience 3. With our Brethren 4. With our enemies Psal 147.13 Bad peace is an agréement in evill as was the peace of Simeon and Levi Herod and Pilate our peace must bee joyned with truth Zachar. 8.16 and with holinesse Hebr. 12.14 The thrée first are here meant whence let us observe this point for our instruction That every member of Christ is at peace with God through Jesus Christ from whence springeth a twofold peace of conscience with the Brethren This peace of conscience ariseth from the remission of our sinnes and our reconcilement with God through Jesus Christ Christ therefore is called our Peace and the Prince of Peace and Peace-maker Ephes 2.24 Esay 9.6 Colos 1.8 Concerning this inward peace I will propound these 4 questions First how this peace is gotten By two 1. By grieving for our sinnes done against the Law 2. By applying the promises of the Gospell for reunission Secondly how may this inward peace be preserved By these thrée 1. By avoyding all but especially knowne sins 2. By doing every duty uprightly though not perfectly 3. By often confessing our sinnes and craving pardon for them Thirdly May this peace be lest or no The sense of it may bee lost for a time but the thing it selfe never And it is lost by these thrée 1. By some or other grosse actuall sinne 2. By neglect of some or other duty 3. By some or other strong fit of temptation It fareth with the soule as it doth with the body sometime well sometime ill faith hath his swoones and this state of the soule is lively resembled by these The Sunne unâ—â—â— a Cloud a man in a trance â—â—ées dead in Winter Fourthly Now is this peace gotâ—â—â— againe being once lost â—y these â—â—â—e 1. By remembring Gods former mercies 2. By companying with the Godly 3. By attending the publike ministery 4. By renewing our repentance more seriously 5. By private and earnest prayer There is in the third place anoâ—â—er peace a famous marke of the â—hild of God and that is peace with â—â—e brethren This peace Abraham sought with 〈◊〉 when their servants fell foule â—â—out grounds Gen. 13.8 David â—â—ught to live peaceably with all â—â—n Psal 120.7 and perswades 〈◊〉 men to peace 34.14 seeke peace â—â—d ensue it The like doth Paul â—om 12.18 As much as lyeth you have peace with all men God is â— God of peace Christ is the Priâ—â—â— of peace the Gospell is the Gospâ—â— of peace Heaven is a place of peaâ—â— therefore let us live in peace tâ—â—â— the God of peace may be with us Vse 1 First here appeareth the hapâ—â—nesse of a Christian he is at peaâ—â— with his God Rom. 5.1 being juâ—â—â—fied by faith wee are at peace wâ—â—â— God through our Lord Jesus Chriâ—â— and on the other side the case of a â—â—probate is very miserable Esay 5â— 21. There is no peace to the wiâ—â—ed saith my God Vse 2 2 Let every man breathing labâ—â—â— to maintaine the peace of a good â—â—â—science for this peace is a Iewâ—â— indéede a continuall feast Thâ—â— Paul indevoured to kéep a cleare coâ—science both toward God and maâ— Act. 24.16 Vse 3 3. Such as live in strife and câ—â—tention not in love and peace aâ—â— members of Satan For the Kinâ—dome of God is righteousnesse aâ—â— peace Let us then imbrace peacâ— as wee live together let us love â—â—gether to this end let us take héede â—â— such things as may hinder peace â— Pride for as wée reade in the â—roverbs onely by pride commeth â—â—ntention Prov. 13.10 2. Malice 3. Revenge 4. Envy â— Fiercenesse 6. Busi-medling 7 â—ebate 8. Strife 9. Whispering 10. Backbiting 11. Tale-bearing The Kingdome of God is peace â—nd joy in the holy Ghost Righteousnesse brings peace and peace joy when wée sée God well pleased and reconciled with us and made our loving heavenly friend through Christ how can wée then â—ut joy By joy is meant the swéet motion of a Christian soule chéered up and made glad partly by the present sense of Gods love shed into
the heart and partly out of hope of the reward to to come yea wée are joyfull in tribulation Rom. 5.3 In the holy Ghost It is called righteousnesse in the holy Ghost peace in the holy Ghost joy in the holy Ghost 1. to shew that the holy Ghost is the efficiâ—â—â— cause oâ— thesâ— Heavenly graces â—â— our soules 2. to destinguish Châ—iâ—â—â—an righteousnesse peace and â—â—â— from carnall worldly and uncâ—â—stant For the Kingdome of God is jâ—â— in the Holy Ghost Great is the joy and unspeakeable the consolation of euery liveâ—â— member of Christ when a pooâ—â— soule shall see himselfe delivered from sinne and Hell and made just and righteous in the Lord Jesus and reconciled with God and given now to sée his name written in the Booke of Heaven O what cause is there of joy No marvayle therefore if the twelve men joyed and joyed and joyed and joyed when they found by the starre the Lord Jesus Mat. 2.10 They rejoyced with an excéeding great joy they rejoyced they rejoyced with joy they rejoyced with great joy they rejoyced with an exceeding great joy No mervaile therefore if the Apostle bids us rejoyce in the Lord alwayes and againe saith hee rejoyce therefore great is the joy of the beleever Our Saviour when hée saw the Apostles overjoyd in the casting out of Devills said rejoyce not in this that Devills are subdued unto you but rejoyce in this that your names are written in the Booke of life this is the ground of true joy This joy Mary was filled with My spirit rejoceth in God my Saviour This is the joy that every Christian more or lesse injoyeth and sometime or other comfortably and swéetely séeteth This Heavenly joy differeth from worldly joy in these foure 1. Worldly joy is naturall this joy is spirituall 2 Worldly joy ariseth from externall things this joy ariseth from God love remission of sinne assurance of life everlasting 3. Worldly joy makes men secure this joy maketh a man serve God more earnestly and perfectly 4. Worldly joy fadeth in adversity this joy makes us rejoyce in tribulation under the hope of salvation Rom. 5.3 I never felt this joy in mée may some object and yet I hope I am as good a Christian as others Ans If it bée hidden it is hidden to them that are lost This is Abscondita Manna hidden Manna Revel 2.17 It is onely knowne to them that injoy it and to them that are elected It is Gods owne wine laid up in Gods owne Cellers for Gods owne Spouse the wicked of the World shall never lick their lipps of it 1. O let us begge of God for this joy this joy is Heaven upon Earth this joy is the earnest of our Heavenly inheritance this joy is the injoyment of Gods backparts this joy if it bee perfited in us is no lesse than life everlasting Davids suite above all other was for this ioy Psal 4. The greater sort crave worldly goods and riches doe imbrace but Lord shew mee thy countenance thy favour and thy grace For thou thereby shalt make my heart more ioyfull and more glad than they that of their Corne and Wine full great increase have had Thus Moses prayed upon the Mount Exod. 33.18 Lord shew mée thy glory The Lord grant us this ioy unspeakeable and glorious which the world can neither give nor take away Ioh. 16.22 This your ioyshall no man take from you that wée tasting of the Heavenly comforts in the way may enter into our Masters ioy in the end with that blessed welcome enter thou into the ioy of the Lord. Vse 2 2. Hée that hath tasted in any measure of this Heavenly Nectar let him blesse GOD for these comforts for these reioycings are given but to few LORD what is man that thus thou shouldst reioyce him or the best of the sonnes of men that thus in mercy thou shouldst ioy them Vse 3 3. No life so comfortable as the Christian life it is full of peace and ioy there is never an holy duety holy performed but brings meate in the mouth with it ioy unspeakeable When wée pray how are our soules refreshed When wée preach and heare the holy Word of GOD our hearts many times leape in our bellies for ioy The worldling thinkes otherwise of it It is true to respect the outward condition of a Christian it is very miserable therefore Paul saith 1. Cor. 15.19 If in this life onely wee had our hope and our hap of all men Christians were most miserable But to respect the inward estate of a Christian it is most ioyfull and comfortable The sufferings of this life are not worthy of the ioyes that are here and in Heaven prepared for us There is ioyntly ioy and iointly sorrow in every Christian sorrow uppon sinnes commission but ioy upon sinnes remission sorrow because by our sinnes wée have killed Christ but ioy because by his stripes wée are healed Heb. 12.11 There is no afliction but is grievous There is the part of sorrow but it brings the quiet fruit of righteousnesse There is the part of ioy and gladnesse The Kingdome of God is joy in the holy Ghost Vse 4 4. If the estate of a Christian bee so ioyous then surely the condition of the wicked is restlesss and terrible horrour attends the wicked conscience here and hell hereafter The very wicked in Hell confesse no lesse Wisedome 5 Wée have wearied our selves in the wayes of wickednesse wée have gone dangerous wayes the way of peace wée have not knowne What hath pride proffited us or what hath the pompe of riches done us good The Lord grant that wée may fly all sinne and wickednesse for there is no peace to the wicked saith the Lord. Vse 5 5. Lastly if Gods people have such joy distilled and dropped into their soules here in this World of sorrow in this body of sinne O what are the ioyes prepared in Heaven for them that love and feare him neither eye hath séene nor care hath heard neither can the heart of man conceive or imagine of the joyes which the Lord hath prepared in Heaven for them that love him There is great tranquility tranquill felicity happy eternity everlasting blessednesse and the blessed trinity ô gaudium super gaudium extra quod non est gaudium quando intrabo in te ut Deum meum videam qui habitat in te O ioy above all ioyes without which there is no ioy when shall I enter into thée that I may sée my God that dwelleth in thée To which most blessed ioyes of the Kingdome of Heaven the Lord bring us all at the day of our departure for Jesus Christs sake our onely Lord and Saviour To whom with GOD the Father and God the holy Ghost bée ascribed all glory and honour power praise and dominion for ever and ever Amen FINIS Imprimatur modo intra duos Menses Rob. Austin Martij 22.1633 1 Cor. 1.10 11. Mat. 5.9 2 Cor. 3.11 â—ude 3. â—rov 20.3 Text. Doct. Vse 10. Roâ— Text. Doct. â—â—m 5.18 Doct. Ans Ans Ans Text. Doct. Object
MARKES AND NO MARKES OF THE KINGDOME OF HEAVEN OR A Treatise of things Necessary Vnnecessary To the Kingdome of God By HENRY GREENEWOOD Master of Art and Preacher of the Word of GOD. Rom. 14. 3. Let not him that eateth despise him that eateth not c. LONDON Printed by Eliz. Allâ—de and are to bee sold by Michael Sparke dwelling at the blue Bible in Greene-Arbour 1634. TO THE RIGHT worthy and VVorshipfull Master ROBERT LEVYSTONE Gentleman of his Majesties Bedchamber all honour in this life and Eternall glory in the life to come IT was worthy Sir a chiefe care in Saint Paul the holy and gracious Apostle who was Gentium tuba and Gods Organum electum set apart to preach and transveigh the liquor of life to the Gentiles after hee had layd downe the Foundation Christ Jesus and the body of the truth to keepe the Corinthian and other Churches from scisme faction strife and contention as in the Corinthians Hee beseecheth them by the Name of the Lord Iesus Christ that they would all speake one thing and that there might bee no dissentions among them but to bee knit together in one minde and in one judgement and all this counsell for unanimity was but necessary seeing the fruits of contention are so bitter I desire to be an imitator of this blessed Apostle in this Christian endevour considering what great quarrels and hot contentions are found in our Brittish Church about matters of nothing meere circumstances and bare ceremonies what a Rent it made among us by the same to the great advantage of Satans Kingdome and much damage of the Kingdome of Christ Now to quiet these unnecessary jarres and make peace about the same peace-making being a blessed thing Beati pacifiâ—i Mat. 5.9 I have adventured to set forth in this portion of Scripture something about things indifferent That we being of one minde may live in peace and living in peace the God of love and peace may bee with us I know in your Country they are more stiffe in contention about them than with us here in England I have therefore made bold to present this subject of things of a middle nature to your well-affected worship not that I thinke you any way troubled or irresolved about them but that through your good approbation of this plaine dealing Tractate many of your Country-men may bee drawne to the like that so England and Scotland giving over these frivolous contentions about things of no moment may joyne strongly together and zealously contend for the faith and verity of the Gospell of Christ Jesus against all the adversaries of the same I would to God that we could all learne that grave counsell of wise Salomon It is a mans honour to cease from strife but every foole will bee medling Accept then I beseech you of this more than poore present being the lively expression of mine unfained love and true thankefulnesse for your kinde respect of mee in Court and Country and at your best leisure peruse gladly the same Having passed things indifferent in the forepart of my Text in the second I proceed to matters of necessity for glory of our God and the salvation of our soules a trinity of graces for number righteousnesse Peace Joy and whosoever is not powerfully acquainted with the same shall never bee blessed of the thrice blessed Trinity in the Kingdome of Heaven Seeke then good sir righteousnesse not riches peace not pleasure joy not mundane pompe and honour that as you are honoured to attend the presence of an unmatch-able earthly King so you may in Christ Jesus be exalted at the Day of Judgement to stand with Gabriel and al the heavenly Hoast bâ—fore the Throne and face of the King of Kings in glory everlasting Thus praying your good Worship to pardon my boldnesse in this Dedication and praying Gods best mercies to be multiplied upon you I take my leave but never leave to love and honour you alwayes resting Your Worships to be commanded in the Lord H. GREENEWOOD MARKES AND NO MARKES OF THE KINGDOME OF HEAVEN ROM 14.17 For the Kingdome of God is not meates and drinkes but righteousnesse peace and joy in the Holy Ghost OUr blessed Apostle in the former Chapters handled at large things necessary being either commanded or prohibited of God but now hee passeth to things of a middle nature neither required nor prohibited in Divine Law about which there was hot strife and contention in Rome twixt the converted Gentiles The Gentile beléevers condemned the Iewes because they were ignorant of their Christian liberty purchased by Christ and published by the Gospell who by his death abolished all Leviticall shaddowes The Iewish beléevers condemned againe the Gentiles because they were Apostates from Moses the stronger despised the weaker for their ignorance the weaker contemned the stronger for contempt of Moses Law Now that brotherly-love might continue and these scandals bee remooved the Apostle here sheweth That the Kingdome of God is not meates and drinkes but righteousnesse peace and joy in the Holy Ghost as if this heavenly Doctor should say The Kingdome of Heaven stands not in things indifferent as meates and drinkes and dayes therefore we ought not so stiffely to contend about them but the Kingdome of God consists in more weighty matters as righteousnesse peace and joy in the holy Ghost The words read devide themselves into two parts negative affirmative The negative part in these words The Kingdome of God is not meates and drinkes The affirmative part in these words But righteousnesse peace and joy in the holy Ghost First for the exposition of the words and then to the points that will naturally arise from the same By the Kingdome of God sometime is understood the ministery of the Gospell because the Elect are admitted into the Kingdome of God by the ministery of the Gospell and God raignes in their hearts by the same Thus it is taken Math. 11.11 He that is least in the Kingdome of Heaven is greater than John that is the least Minister of the Gospell of Christ can give a greater report of Christ than Iohn we the Ministers of the Gospell are said to be greater than Iohn not propter gratiam sed propter testimonium Christi not for grace but for our testimony of the Lord Jesus Iohn indéed pointed out Christ to the people Iohn 1.29 Ecce agnus Dei Behold the Lambe of God that taketh away the sinnes of the world but he could not say as we can say that Christ dyed rose againe ascended and tooke possession of Heaven for his Elect for Iohns head was taken from him before our Head the Lord Jesus suffered Secondly by the Kingdome of God is understood the Estate of grace in this life whereby an entry is made into the Kingdome of God Thus it is taken in the Gospell of Luke Luk. 11.21 The Kingdome of God is within you Thirdly by the Kingdome of God is meant the estate of
glory in the life to come where God raigneth more perfectly in his Saints and more fully and therefore chiefly called the Kingdome of God And so it is taken Ioh. 3.3 Except a man be borne againe he cannot see the Kingdome of God All these in my judgement may safely stand with the words of the text for the ministery of the Gospell stands not upon things indifferent but of more serious and substantiall matters as righteousnesse peace and joy in the holy Ghost And for Grace and Glory it is not meates and matters of indifferency that brings us to Gods favour or the Kingdome of Heaven therefore no such strife ought to be about them By meates and drinkes are understood all matters of a middle nature as bread at the Sacrament whither leavened or unleavened as gestures at the Sacrament whither sitting standing knéeling There was a time that certaine meates were not of an indifferent nature for they were peremptorily prohibited of God Levit. 11.4 as that which chewed the cud and devided not the hoofe as the Coney the Camell the Hare and that which devided the hoofe but chewed not the cud as the swine But now by Christ our liberty is inlarged and wee may without breach of the Law eate Cony Hare Hog as that voyce from Heaven when the shéete was let downe to Peter in a trance plainely sheweth Act. 10.15 esteem not that polluted which the Lord hath made cleane now are they made indifferent For the Kingdome of God is not meates c. The Instruction then from hence will be this That things indifferent as meates and drinkes and dayes are of no necessity to the service of God or the salvation of our soules It is necessary to eate and drinke else life could not continue but to thinke that one kind of meate of it selfe is more pure than others and that a man pleaseth God by eating our kind of meate and not others is a fond and foolish imagination for as our Saviour testifieth Math. 15.11 It is not that â—hich goâ—th into man that defileth him Paul also sheweth in the 1. Cor. 8.8 that 〈◊〉 makes us not acceptable to GOD whereupon S. Paul gives this grave counsell Heb. 13.9 be not carried about with divers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which have not profited them that have beene occupied therein Me thinkes that that of S. Paul 1. Tim. 4 4. should confound all idle opinions about prohibition of some meates and some times for saith he every creature of God is good and not to bee refused if it bee received with thankesgiving The English Church hath therefore according to these scriptures adjudged of meates and dayes as unnecessary to holines or happineâ—â—â— in their owne nature as Anno terâ—ia Eduardisexti that one day or one kind of meate of it selfe is not more pure thaÌ„ another that al meats are lawfull so that they be not used with vice but with liberty thankfulnes I know that gluttony and drunkennesse and abusing the creatures may deprive men of the Kingdome of God but using them temperately they hurt not Meates are not materialls of the worship of God for a man doth not please God because he eateth fish rather than flesh or drinketh Beere rather than Ale or that sitteth at the Sacrament rather than knéele This then serves to confute the Manichées who say some meats and drinks are evil as egges flesh wine milke they say that wine is the gall of the prince of darkenesse yet God saith here The Kingdome of God is not meates c. Also the Marcionites their Pue-fellowes are condemned who say that it were as good to devoure a soule as to eate devoure things that had blood and life yet God saith here The Kingdome of God is not meats c. The Iewes would eate no hogs-flesh the Papists no flesh will eate on some dayes and in Lent grosse ignorance so God saith here The Kingdome of God is not meats c. The Papists say that to eate flesh in Lent Ember wéekes fasting dayes is as great a fault as to kill a man wise fooles Thus wée sée what a brangle was among them of the new Church at Rome about matters of nothing So at Corinth what factions and divisions were about their teachers and other things one would bee of Paul another of Apollo dangerous dissentions And who is ignorant of what jarrs and strifes were betwéene the Esterne and Westerne Churches in Victors time and all about kéeping of Easter day Afterwards whither the Lords Supper should bée celebrated with Bread leavened or unleveaned The Churches of Lutherans in Germany are much to blame which breake off society with the Churches of Calvinists as they are termed for distinction sake because of dissention about the Bread in the Communion whither it should be eaten whole or broken So what a world of trouble hath béene stirred up in England about matters of nothing about ceremonies of the Church Crosse Surplice and knéeling at the Communion For these indifferent things the knot of brotherhood is not to bee dissolved nor Communion forsaken But hee that is disobedient to authority herein for his disobediedce shall beare his owne burden for lawfull authority ought to bee obeyed in things indiffereÌ„t although the thing be indifferent yet to obey or not to obey in such things is not indifferent Disobedience unto lawfull authority is against him Rom. 13. But that these things fore mentiond are indifferents it is plaine for they are neither commanded nor prohibited by the word of God neither are these in their owne nature good nor evill they are neither Cum verbo nor contra verbum sed praeter verbum they are neither with the word nor against the word but besids the word as saith an ancient Father being things indifferent they may be done and God pleased and they may not be done and God pleased Yet what bitter censures are amongst us about these things ignorant persons censure others very headily which differ from them and condemne every thing they cannot reach to as here the Iewes weake in judgement account the beléeving Gentiles which use their liberty in meates and drinkes violators to Moses Law and rebells to God I would have all such as are so forward to censure their brethren in these things of a middle nature know that in things of indifferency it is the intent of the doer that makes that good or naught that is done for the things in their owne nature be neither good nor evill which makes against all those that deny Adiaphora things indifferent holding all things to bee either evill or good now of the inward intention God alone is the discerner so that in these things hée alone is to bee the Judge therefore abstains from judging lest thou béest an usurper of Gods office Amongst us hee that sitteth will censure him that knéeleth as idolatrous and hée
of Bread and Wine it is not erpressed whether hee sate when hee gave it or no or whether the Apostles were sitting still or no for Christ made a prayer before hee gave it hee gave thankes saith Marke now whether hee prayed sitting or kneeling I know not but sitting formerly at the supper of the Lambe very likely hee sate still but his sitting was occasionably not purposely wee pray at the table sitting but from the table kneeling wee have no such induction to sit at this Sacrament as Christ had at that therefore Christs example herein is not necessary to bee followed of us Againe wée sit not as Christ sate wee sit upright but Christ lay on his side upon a pallate or upon the plancher Math. 26.20 Recubuit non sedebat cum duodecim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luke 22.14 Discubuit et duodecim Apostoli cum co 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee sate downe and the twelve Apostles with him that is hee sate leaning or lying on his side this kind of gesture the Greeke and Latine words import and not an upright sitting And this was the ordinary gesture of the Jewes at their meats a gesture that betokened great reverence and humility Againe Christ after the Iewish manner put off his shooes when hee did eate the passeover wée doe not so Againe Christ celebrated the Sacrament in the evening wée doe not so wée have not that necessity for it as Christ had How then all these things rightly weighed doe those that stand for sitting at the Sacrament immitate Christ It is worthy delivered by Cirill Christus in cana docuit quid ageret Ecclesia non quando non qualiter Christ taught in his last Supper his Church what to doe not when to doe neither in what manner The second objection against kneeling is because they kneele at Rome Idolatrously therefore wée must not imitate Idolaters at the Sacrament Ans If Papists will knéele to a breaden God upon supposed transubstantiation shall not wee humble our selves upon our knees to our great and good God of Hâ—aâ—en when hée sealeth us up in the Sacrament of his sonne to life and salvation I hope no man dares deny the knée to bée given to God wee kneele not to the Sacrament They in Rome abuse their Temples also in their superstitious dedications in their Idols and their idle and Idol service they abuse their Papists in their seditious and lying predications the holy Scriptures they most wickedly pervert shall not wee therefore visite the Temple preach and heare the Word the abuse of ashing as that ancient saying is takes not away the use of a thing Abusus non tollit usum The third objection is because the Supper of the Lord is a banquet and wée sit at banquets not kneele therefore knéeling is not â—â—tting at the Sacrament Ans The Sacrament is no corporall banquet to fill the belly for it is but a poore banquet to eate a bit of Bread and drinke a drop or two of Wine then sitting were convenient but it is a banquet for the soules refreshing for which refreshing what Christian soule will not expresse thankesgiving therefore the gesture of kneeling is a sutable and meete gesture And because this banquet differs from our banquets at home it is very requisite that the gestures should bée different also and for my part my soule never banquets better than when I am upon my knees to my God Many other things are alledged against knéeling at the Sacrament but I will not spend too much time about them but hasten to weightier matters as righteousnesse peace and joy in the holy Ghost For the Kingdome of God is not meates c. Onely this Item I give all Gods Children that they make not gestures at the Sacrament materialls of the Sacrament but meere circumstances and the Sacrament may be done with them or without them but that gesture the Church appointeth let that bee submitted to wher the Church appionts standing lâ—t standing stand where sitting let sitting bee and where knéeling is required let every one imbrace it for the Church hath power over things indifferent for decency and orders This counsell being followed will bring much credit to our English Church much peace to our Brittish Ierusalem and much comfort to our owne soules Obedience and order two laudable things the ordered man is the â—ound man for Heaven Psal 50.23 To him that ordereth his conversation aright will I shew mine owne salvation saith the Lord. And God himselfe is the God of order and not of confusion as in all Churches of the Saints that is a true Saint Church where order and peace with truth and holines is maintained Thus much for the negative part of my text and for the judgement of things indifferent For the Kingdome of God is not meats and drinkes but righteousnesse peace and joy in the holy Ghost These words are the affirmative part of my text the scope of this Scripture is to shew that the marke of a Christian is not in observing of things indifferent but in obteyning of righteousnesse peace and joy in the holy Ghost First then for the first of those three namely righteousnesse In that the Kingdome of GOD stands in righteousnesse this will bee our note of observation All the members of Christ are clothed with the righteousnesse of Christ for the Kingdome of God is righteousnesse Math 6.33 First seeke the Kingdome of God and the righteousnesse thereof righteousnesse is all infallible marke of salvation That Christians are clothed with the wedding garment of Christes righteousnesse it is plaine 1. Cor. 30. Christ is made of God to us righteousnesse The righteousnesse of Christ is twofold Imputativ Inherent The one in Christ the other in Christians but from Christ First Imputative righteousnesse Non alias juste facti sumus coram Deo nisi exparticipat one exactae justâ—tiae Christi Wee are no otherwise made righteous before God but by the participation of the exact righteousnesse of Christ for as Christ was made sinne by imputation so by imputation of Christs righteousnesse wee are made righteous for justus et justificans non est nisi Deus for there is none just and a justifier of others but God Rom. 5.18 So by the grace of one shall many bee made righteous for Christ is the wedding garment that covereth our nakednesse from béeing seene at the day of judgement faith is but the hand of the soule to put him on Secondly Righteousnesse inherent this cannot justifie us because it is not perfect in us yet this doth justifie that Christs righteousnesse shall justifie us hée that hath not inherent grace cannot clame the compleat and imputative righteousnesse of Christ for his justification Every member of Christ is sanctified by Christ hée that is in Christ Jesus is a a new creature Iohn 1. out of Christs fulnesse wée receive grace for grace As wee received from old Adam a double hurt Imputation of his sinne Derivation of his